It’s not often you get to meet with several hundred Christian leaders from all over Europe, but if you attend the Hope for Europe conference in Tallinn this coming October, that’s exactly what you’ll get.

Syzygy is proud to be part of this significant event by helping the European Evangelical Mission Association to plan a missions track at Hope for Europe. Featuring high profile mission leaders this track will address the issue of how the world’s least evangelised continent continues to engage in global mission, where our evangelistic confidence is shatterred and the need in our own countries seems to be so great that we can easily lose sight of the need for us to engage in mission worldwide, not just on our own doorstep.

The main theme of the track will be: How can we inspire Europe with a global vision? We will cover topics such as:

Inspiring ‘hard places’ mission – How do we inspire people to do mission in hard countries, hard cities, ignored places, and with neglected social groups?

Inspiring an integral mission. How do we engage responsibly with taking the gospel to people, while helping with their physical, social, and psychological needs? How do we address the practical situations without merely becoming Christian social workers?

Inspiring a humble mission. What is the role of the European church in world mission? How do we overcome our own barriers from our colonial past? Can the rest of Europe say something to the northwest? Can the rest of the world say something to Europe?

This week marks the centenary of the communist revolution in Russia, a process that was supposed to bring liberation to millions of oppressed workers but also brought terror and oppression to millions of innocent bystanders, not only in Russia but across the globe as the Soviets exported their revolution to eastern Europe, southeast Asia, Sub-Saharan Africa and Latin America. While intelligentsia, bourgeoisie, merchants and managers all suffered purges, Christians have often been specifically targeted by communist regimes. Possibly up to 20 million Christians died at the hands of the Soviet Union, and many millions more under other communist regimes. Communist governments to this day continue to oppress Christians, particularly in North Korea.

Ever since Karl Marx commented in 1843 that “Religion… is the opium of the people”, communism has singled out Christianity for being an oppressor itself and keeping the working classes firmly entrenched at the bottom of the social ladder, and there may well be some truth in this. For example, the whimsical hymn “All things bright and beautiful”, published in the revolutionary year of 1848 by Mrs C F Alexander, contains the lines:

The rich man in his castle,
The poor man at his gate,
God made them high and lowly,
And ordered their estate.

Hardly encouraging the proletariat to become upwardly mobile! Founder of the Chinese Republic Sun Yat-Sen, himself a Christian, allegedly observed that the gospel contains enough dynamite to blow up all the existing social structures in Europe. Yet somehow the Establishment of the church allied the gospel to the elites in society, when the initial first century believers were mainly slaves or the urban poor. So over the centuries, Christianity switched sides, although there were many notable exceptions, particularly amongst the monastics (think St Francis of Assisi) and the non-conformists (Elizabeth Fry, Dr Barnardo, George Müller).

Yet until very recently, when elements in the church have attempted to embrace the restructuring of society so that the poor and marginalised begin to become empowered, they are usually lambasted as communists, like the liberation theologians of Latin America. Hélder Pessoa Câmara, a Roman Catholic Archbishop in Brazil during the military governments of the 1960s-80s pointed out:

“When I give food to the poor, they call me a saint. When I ask why they are poor, they call me a communist.”

It seems that for centuries, Christians have valued order, stability and power, and assuaged their consciences by donating to the poor. A truly radical church would possibly make communism redundant: abolishing slavery, establishing economic equality and becoming a protector and advocate for the vulnerable and marginalised.

Today many thousands of mission workers throughout the world are trying to do just that – working as agricultural advisers, advocates for social justice, campaigning against homelessness, modern slavery and people trafficking, working in prisons and refugee camps. They need more people to join them, to fund them and pray for them. There is a huge need across the world which the church should be meeting. Can you put your career on hold for a few years to go and help? Or cancel your next holiday so you can donate some real money? Give up an hour of television a week to pray for world mission?

In a sobering passage in Matthew 25, Jesus said to his followers: “Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.” Today, where do we have the opportunity to serve Jesus in one of his most ‘distressing disguises’?[1]

I know a chapel recently vacated by a group of nuns, who took with them the large cross which had been nailed on the wall behind the altar for many years. Although the cross has now gone, it is still possible to see the outline of where it used to be, which reminds me that even where the cross has been removed, its shadow remains. This can lead us to mistakenly believe that the cross is at the centre of our lives, when actually we are looking at its shadow. Where is the cross missing in our lives and communities, even though its shadow remains?

If we do not return continually to the cross, and remind ourselves of our complete need for that one moment in time when Jesus dealt with the price for our shortcomings and excesses, and realign our lives to live out the impact of that great cosmic event, we can end up with an empty outline of Christianity which may appear structurally, liturgically and ethically Christian but lacks the authenticity of a truly redeemed lifestyle.

And this lifestyle starts with how we treat others.

In Europe today we are seeing the rise of intolerance. Some groups are feeling threatened by other groups. Some think their needs are being marginalised. Some fear a loss of their cultural identity. As a result, these people express themselves vocally, sometimes violently, against those they perceive to be different. Similar fears can arise in missions teams around the world too, where one particular group or culture becomes dominant. Others can easily feel marginalised and overlooked.

For example, singles can feel their needs are not addressed where those of families are prioritised (or vice versa). Or where teams operate using English as their common language, those who don’t speak it well can feel they don’t have the ability to express themselves. In other circumstances people who come from a culture where it is courteous to wait to be invited to speak often have no opportunity for their voice to be heard if others are accustomed to speaking their mind loudly and frankly.

Fortunately these issues seldom boil over into rioting! But they can lead to an undercurrent of discontent and add to stress and attrition. Which is why we need to make sure that the cross isn’t absent from our missionary communities. The shadow of it may be there, but sometimes the reality of it can be startlingly absent, particularly in the way in which we treat one another.

The New Testament is full of counter-cultural teaching on relationships. Some examples are:

Love your neighbour as yourself (Matthew 22:39)

Love one another as I have loved you (John 13:34)

Regard one another as more important than yourselves (Philippians 2:13)

Submit to one another in Christ (Ephesians 5:21)

If God so loved us, we ought to love each other (1 John 4:11)

It might be a good idea for us to start our meetings with readings of such scriptures, and reflect on how we can live out those commandments, in order to remind ourselves to “Be excellent to each other.” (William S Preston, Esq.)

Not so long ago Syzygy was contacted by a mission worker who had spent several decades overseas in ministry. With little remaining support from his ageing friends, and a regular contribution from a church he had been part of a long time previously, he had been able to survive in the field on his small income. But now forced by ill health to return to the UK, he found himself homeless. He couldn’t afford the rent on a flat until he qualified for benefits, and had no remaining money to buy somewhere.

There are many people in similar situations, whose time serving abroad has cost them everything, and with no remaining support are unable to find a home once they come ‘home’. So somebody (probably Myles Wilson but I can’t find the quote in writing) has observed that:

The single best thing a mission worker can do to plan for their retirement is to buy a house before they go abroad.

Simple! Buy a property, let it out, and use the rent to pay off the mortgage. If you stay abroad for the 25 year life of the mortgage, you have a free home when you get back. If you come back sooner, at least you have somewhere to stay while you get settled.

But letting is not without its challenges, and anyone considering it should read our Briefing Paper which looks at the pitfalls as well as the benefits. One of the greatest challenges is actually getting a mortgage. These days, banks are so risk averse that overseas mission workers, with no regular salary and no fixed UK abode, may find it hard to qualify for one.

So we’re delighted to be able to tell you about Kingdom Bank, run by Christians who understand the situation of mission workers. Because of their knowledge of the missions world, they’re willing to be a little more flexible than other banks in considering how they secure the value of their investment in your property. And they are actually keen to support you in your ministry by helping you get the right buy-to-let mortgage terms that work for you.

If you are interested in exploring this option, you can contact Kingdom Bank on 0115 921 7250, visit their website or email them at info@kingdombank.co.uk

Please remember the value of your investment can go down as well as up!

Disclaimer: please note that Syzygy is not recommending Kingdom Bank, merely pointing our readers in the direction of this service which may or may not be right for them. Please take financial advice from a qualified advisor.

In the spring of 376 AD, thousands of hungry, weary Goths arrived on the northern bank of the Danube, in what is now Romania, and asked the Romans permission to cross the river into safety. Displaced by war and violence in their homelands further east, they had migrated to what they believed was safer territory behind the Roman frontier.

For Rome, it was a wonderful opportunity. Thousands of new citizens who could become workers, soldiers, farmers, taxpayers and consumers could breathe life into the old empire. But it was also a threat. Such a large influx could disrupt lifestyle, change culture, bring unhelpful new influences and potentially crime and violence.

The Romans prevaricated, and by not being decisive, lost the initiative. The Goths forced their way in but instead of being settled and absorbed, they remained a separate cultural (and military) identity within the empire. Within a few years war broke out, the Goths had inflicted on Rome its biggest defeat in centuries and killed an emperor. For decades they migrated around western Europe looking for a home, and became the first invaders to sack Rome in nearly a millennium. They destabilised the empire and contributed to the collapse of the western half of the empire.

1640 years later, is Europe now in the same position as the Romans were? Faced with a massive influx of people from different cultures, desperate for safety, jobs, a home, will we make them into friends or enemies? How are they going to influence Europe?

This is the background to next month’s EEMA conference on refugees. Refugees in Europe – a Fence or a Bridge? will consider what the church in Europe will be doing in the face of the current refugee crisis/opportunity. How do we show we care about refugees? What changes are going to be forced on the European church as a result of this? Is it legitimate to take this as an opportunity to evangelise displaced people, and if it is, how do we do it? What does this mean for mission from, to and in Europe?

For more information on this key conference, which will be held in Bucharest (in Romania, where the Goths arrived) from 21st-24th June, go to the EEMA website. We’re going – we hope to see you there!

Most ancient church buildings have a number of plaques of different sorts on their walls – tombstones of the gentry, memorials to famous parishioners, tributes to the war dead or past incumbents – but at Penhurst in Sussex there is one that in my experience is utterly unique: a private message addressed to just one person.

It is not in a prominent position; in fact it is not visible from most parts of the church, yet it is clear and conspicuous to the person about to mount the steps to the pulpit, and it is addressed only to the preacher. It reads:

Sir, we would see Jesus.

It is a quote from John 12:21, and it is a reminder to preachers of their responsibility to reveal Jesus to their listeners. Yet this duty (and joy!) is not the preacher’s alone; it falls to all believers – as Jesus told us to go into all the world and make disciples (Matthew 28:20).

Some of us will indeed be called to go to the other side of the world, while others are called to go to the other side of the street. It is not the ‘where’ that matters, it is the ‘going’ that counts. In our schools, offices and retirement homes we can all look to ‘show and tell’ to our colleagues. In our homes we can explain and exhibit Jesus to our families and neighbours. In gyms and golf clubs we can incarnate the risen Lord to our team-mates and competitors. There is no-where and no-when that we cannot – and should not – take the opportunity in some way to bring Christ into a sharper perspective, whether for the first time or the umpteenth, to the people around us.

Paul sets us an excellent example. He writes to the Corinthians “Woe is me if I don’t preach the gospel!” (1 Corinthians 9:16). He felt compelled to share the good news. But as we will see next week when we look at his missions strategy in Europe, he made it clear to the Thessalonians that this was not only standing in the synagogue trying to persuade people that Jesus was the Messiah who was destined to die and rise again (Acts 17:2-3); it also meant publicly demonstrating Christ in his impeccable behaviour (1 Thessalonians 2:10) and privately imploring individuals to believe (1 Thessalonians 2:11).

To help me remind myself of my role in this great sermon which we live and speak every day, I like to start the day with an ancient prayer. Perhaps you would like to join me in it:

O Lord, grant that my part in the world’s life today may not be to obscure the splendour of thy presence, but rather to make it more plainly visible to the eyes of my fellow humans.

By the time you read this, Tim will be in the air somewhere over Europe on his way to Albania. Together with some friends from Pavilion Christian Community he is going to be part of a football team working to support a church in Tirana by doing outreach in schools and prisons, building bridges by playing the beautiful game.

It may be that kicking a football around is one of the most effective ways of connecting with people, but we hope this visit will be about more than just having fun together. We’re hoping that we’ll encourage the Christians and build up the profile of the church in this Moslem country. We’re praying that we’ll have opportunities to share what Jesus means to us with people who don’t yet know him. And we would like to be effective ambassadors for Christ among a people who probably have a very misguided understanding of what Christianity really is about.

So please pray for us till we get home again next Friday:

Pray that we’ll communicate the message effectively in word and deed

Pray that we’ll quickly bond together as a mission team as well as a football team

Pray that we’ll have the energy to play a match at least once a day in 30 degree temperatures

Pray that we’ll be healthy enough to do all that we need to

Pray for grace to cope with situations we may find unusual

Falemnderit!*

This is just a quick update to alert mission workers to the fact that the ORT has now been published. The purpose of this is to help UK health authorities to work out whether they should be charging patients who live abroad for the cost of their hospital treatment. You can read the background to this important issue on our briefing paper on the subject of Accessing NHS Services.

You can access the ORT at the government website and you can see the questions you will be asked if you have been living abroad. How you answer them will determine whether the hospital thinks you are entitled to free treatment, so we suggest you plan your answers carefully.

Pelagius was the first British theologian that we know about, and although he is little known today he has provided the British church with one of its favourite heresies.

In the late 4th century Pelagius went to Rome and was dismayed at the prevailing view, taught by people like Augustine, that the fall of Adam and Eve affected the whole of humanity to the extent that we are all terminally corrupted by it and unable without the grace of God to turn from evil and accept God.

Pelagius thought that the sin of our forebears affected only them, and that God’s grace had given us the Bible, freewill, and intellect, so that we are perfectly capable of living righteous lives should we so wish. After all, why would Jesus tell us to be perfect (Matthew 5:48) if it is not possible? In essence, his message to humanity was “Must try harder”. Surely he has a point?

Though the views of Pelagius were quickly denounced and eventually condemned as heresy by the followers of Augustine, they persisted, particularly in Britain and Gaul, because they seem so natural. In fact they have even been referred to as the natural religion of natural man. But the basic idea is humanity trying to make itself acceptable to God.

Pelagius – did he have a point or was he completely misguided?

Pelagius of course missed the whole point. It is completely impossible for humanity to make itself acceptable to God. Though we should aim to live out our salvation through a transformed life that is pleasing to God, we achieve this through the grace of God at work in our lives, not by gritting our teeth and trying harder. If we’re doing that, we haven’t learned from the mistake of the Pharisees. Living right is not a prerequisite for salvation, it is a response to it.

Yet the attraction of Pelagianism persists. Over a millennium later it re-emerged in the Arminians, in the teaching of John Wesley, and was embraced by some significant Pentecostal and non-conformist movements. It still affects many of us today, particularly as many of us refute Augustine’s idea of original sin. How many Christians believe that human beings are basically good, if somewhat marred? That’s Pelagianism, or at least semi-Pelagianism. How many of us believe that humans have a choice in their salvation? That there is a little kernel of good deep inside of us that can make right choices? That is Pelagianism. Because even that ability to make a decision is making a contribution to our own salvation, and denying our total dependence on God’s grace. Yet this heresy remains popular because we find it so hard to cope with the idea of a free gift of grace that we have done nothing to deserve.

Of course, Pelagius completely ignores some key Bible verses on the sinfulness of humanity such as Psalm 51, Romans 3:10, 3:23, and 5:12. Yet the opposite error to Pelagianism is to fall into licentiousness, arguing that we cannot help sinning because we are totally depraved. The correct way is to find a middle path, recognising both our sinfulness and the work of the Holy Spirit transforming our lives into the image of Jesus.

What do you think? Did Pelagius have a point? Or all we all completely affected by original sin? How do you feel about this? How do your answers affect a) your relationship with God and b) how you live?

Spring is a beautiful time of year in northern Europe. Its early signs come well before its culmination in all its vibrant colours. Snowdrops peep out of the frozen ground, followed by crocuses, daffodils, primroses and bluebells. Deciduous trees grow bright new leaves and the dull grey clouds break apart to allow patches of blue sky and bright sunshine. A wide variety of shrubs and flowers burst into blossom. The days lengthen and the air grows warmer.

This season lifts the spirits of those of us who have toiled through a long, dark winter, and the joy is expressed in ancient festivities which have become Easter and Whitsun (Pentecost). The drama of this transition embedded itself deep in the psyche of the Europeans who have recycled it in art, literature and religion. C S Lewis used it to good effect in describing the change on the landscape that came when the frozen winter kingdom of the White Witch thawed into the realm of Aslan.

Statue of Aidan at Lindisfarne

We even use this imagery in our history – The Dark Ages is the name we give to the period following the collapse of the Western Roman Empire, when the pagan winter engulfed ‘Christian civilisation’. Areas we now know as France, Italy, Spain and Britain were occupied by Franks, Goths, Vandals and Saxons – the names of some of them passing into posterity as those hostile to ‘civilisation’. The so-called Christian empire was overrun, leaving just a few isolated monastic communities to keep the light of faith burning in the sea of darkness. But those communities did not retreat into their bunkers and look inwards; they went out to their hostile neighbours and spread the word of God, often paying with their lives. Men like Boniface, Aidan and Columbanus ensured not merely the survival of Christianity, but its dominance, as pagan Europe turned into Christendom.

A thousand years later, the process was repeated. Christendom, already a decaying empire, fell to the ‘barbarian’ hordes. Humanists, secularists, nihilists and many other tribes overran it, leaving the population confused and vulnerable. By the 20th century many had consigned Christianity to history. It was just another primitive civilisation which had collapsed. Yet the faithful continued to keep the flame burning brightly.

The 21st century is a second missionary era, when the saints once more are called to go to the postmodern ‘barbarians’ and take the message of God to them. People come from across the world to bring us the truth that so many have forgotten. All across Europe missionary endeavour is bringing enlightenment to the lost. Many churches are experiencing significant growth. People are turning to God in numbers not seen for centuries. A new spring is upon us.

Paul’s vision of a Macedonian man (Acts 16:10) asking him and his co-workers for help initiated Paul’s ministry in Europe. It is also an excellent paradigm for modern global mission.

It is at the invitation of the local believers, not the instigation of the mission workers. Today, except in frontier missions where we have no knowledge of local believers, we should be seeking to partner with indigenous churches, agencies or believers. How often do we go to a local group with a good idea and sell it to them, and they are too polite to say no even though they don’t want it and they know it won’t work? It is much better for us (and more empowering for them) to go and sit at their feet, and ask them ‘What do you want for your community, and how can we help you achieve it?’ We need to seek their guidance and advice, respect their decisions, submit to their leadership, and be ready to leave when they feel that we’ve done what they need us to do.

We are invited to help, not take over. It seems that we often marginalise the local believers and do all sorts of things for them, when they may be capable of doing things for themselves. We turn up with our education, technology, and Biblical understanding, but leave our respect behind. A genuine partnership asks ‘How can we do this together?’, and seeks to release everyone into the ministry that God has for them. In many cases we may bring skills and resources which they do not have, but that does not entitle us to take control.

What does genuine cross-cultural partnership in mission look like?

Our work should be inspired by the Holy Spirit. Paul hadn’t even thought of going to Macedonia. He and his friends had tried several times to go into different parts of what is now Turkey. In this vision, God expanded their boundaries. He took them into something different. How willing are we to contemplate doing something different rather than doing the same old thing in the same old way? Let us be open to the Holy Spirit guiding us into God’s appointed ministry for us.

God is already at work and lets us join in. The spread of the gospel in any country will have started before we get there. Paul didn’t bring the gospel to Europe; there would have been several small communities of believers which may have traced their roots back to the crowds of Jewish worshippers who had flocked to Jerusalem for the feast of Shavuot (Acts 2:10). God was already on the move and gave Paul and his friends a chance to join in. Let us not be so arrogant as to assume we are taking God in with us.

West isn’t necessarily best. In large parts of the world Christianity is seen as a western faith. Yet this incident reminds us that the gospel was originally brought to Europe by people from the Near East. Europeans would still be pagans (and in many respects we still are!) if mission workers from another continent had not come to teach us. Let’s remain teachable.

Who is today’s Macedonian? Who today is calling us to go and help them? We looked at some of the options a few weeks ago – and they include remote unreached tribes, people in the 10/40 window, and urban slum dwellers. Are we open to the possibility that there are people hungry for the gospel who we haven’t even considered?

Paul’s vibrant and controversial ministry opened up a new mission field right across Mediterranean Europe. He was driven by the desire to preach the gospel where it had not been preached before (Romans 15:20). Let’s follow his example and seek out new frontiers for the kingdom!

A few weeks ago we celebrated the Fall of the Wall. For much of the latter part of the 20th century Berlin was divided in two by this physical barrier, which also by allusion applied to the Iron Curtain which divided much of central and eastern Europe from the west.

Walls don’t necessarily create division but they certainly perpetuate it. They keep people apart. They stop trade and traffic. They divide families, prevent the exchange of ideas, and contribute to misunderstanding. The Berlin Wall did all those.

The Wall only stood for 28 years but its shadow continued to hang over Europe much longer. For a whole generation after its demolition, it continued to exist in the mind of churches, agencies and mission workers. It was, in effect, a stronghold, even though it no longer existed, because it affected missional thinking on both sides of the boundary.

In the west, many mission workers viewed eastern Europe as a new mission field. They ignored the rich religious tradition, the oppressed but faithful churches, the many heroic believers who continued to be a witness to Jesus throughout the communist times, and assumed that the lack of Bible colleges and seminaries meant that the local believers were immature and biblically illiterate. They moved in with money and programmes and sidelined locals who didn’t get on board with their projects.

But it wasn’t only the westerners who made mistakes. Often the believers in central and eastern Europe resented the intruders and refused to work with them. They let them get on with making their mistakes rather than helping them. They looked down on the westerners who had money and programmes but were not interested in important things like relationship and culture.

The Chain Bridge in Budapest (source: www.freeimages.com)

Therefore much mission in eastern Europe was characterised by division and mistrust. Granted, this was not always the case, but it was the dominant theme which emerged at the conference of the European Evangelical Mission Association as it took stock of the last 25 years since the Fall of the Wall. Yet the same conference heard much good news. We met leaders of many thriving churches from a dozen countries in eastern Europe. We heard stories from eastern European mission workers to several Asian countries. Mission leaders from all over Europe got together to discuss strategy, training, education and member care. And most of all we were greatly encouraged to hear of a new paradigm that has begun to emerge.

In her opening presentation, Anne-Marie Kool cited the example of the Chain Bridge in Budapest, the city where she has lived and worked since 1987. She pointed out that it was built through cooperation between east and west and at the time was a symbol of progress and unity. Inspired by a Hungarian nationalist, it was constructed by local builders and engineers consulting with an English designer and a Scottish chief engineer. It brought together the two diverse communities of Buda and Pest for the first time, and stopped the great expanse of the Danube preventing traffic flowing easily from east to west and back again.

This could be the dominant image to emerge from the conference – that having demolished a wall which kept us apart, Europe is now in the process of building a bridge to bring us all closer together as we reach out to take the gospel to diverse communities across Europe and beyond. A new spirit of genuine humility and cooperation, based on mutually respectful relationships, is starting to emerge. At Syzygy we welcome this strategic development, and look forward to the result becoming even more elegant, beautiful and functional than the Chain Bridge.

25 years ago today, the Berlin Wall was breached. Few of us alive at the time can forget the emotional scenes of Germans from both sides of the barrier greeting each other freely, without risk of being shot. The Wall had divided the city since 1961 and was a symbol of the Cold War division of Europe into two ideologically distinct halves. The fall of the Wall was a dramatic change in European geopolitics which had been unthinkable only a few months before.

Berlin was a microcosm of global issues and the fall of the wall was a turning point in modern European history. It brought down with it the Iron Curtain, and shortly afterwards the Romanians overthrew their dictator, and other communist regimes fell in eastern Europe. Within a few years, The Czech Republic and Slovakia had parted company, Yugoslavia had violently fractured and the Soviet Union broken up. The impact of those events still affect millions of people today – just think of the current conflict in Ukraine.

Berlin itself wasn’t the start. The roots of the popular overthrow of communist regimes across eastern Europe began with the election of a Polish pope in 1979, which gave a new legitimacy to the Roman Catholic church in Poland. The trades union Solidarity stood up to the communist government. Gorbachev introduced glasnost and perestroika. Prayer meetings started in East Berlin.

Christians played a significant part in this movement and continue to do so. New liberties allowed Christians to meet freely and take the gospel to their neighbours. Western mission agencies and churches could enter countries freely where only a few years before Brother Andrew had been smuggling in Bibles in his battered VW. Protestant churches were planted where previously there had been no evangelical witness. Church buildings were reconsecrated and put back into use. Eastern Europe began to send its own mission workers to other countries, and today it provides the world with significant theologians and leaders.

Source: www.freeimages.com

At this time there will be many retrospectives. The current issue of Vista has an excellent review. Syzygy is proud to be helping the European Evangelical Mission Association run a conference called Revolutions in European Mission, which will take place in Bucharest in two weeks’ time on the anniversary of the Romanian revolution. Not only will it review the successes and failures of the last 25 years of mission, but it will ask important questions about how we do mission in the future. You can read more about it here.

Today a million tourists have taken away most of the Berlin Wall, though its location is remembered in the paving on the Berlin streets where it once stood. On this important anniversary we rejoice with the people of central and eastern Europe, recognise what it cost many of them to gain their freedom, and pray that they will use it well.

Here at Syzygy we receive lots of prayer letters – which is great, because we love to pray for mission workers. In fact, we set aside time every week specifically to intercede for mission. Sometimes, the letters we receive encourage us to ‘redouble our efforts’ or ‘pray seriously’. While such expressions may express the sense of urgency the mission worker is feeling, what do they actually imagine we’re going to do? Grit our teeth as we pray? Sweat? Shout at God, as if he can’t hear us otherwise? How do we, in fact, prayer harder?

In recent blogs we’ve looked at the Protestant Work Ethic, which in simple terms can drive evangelical Christians to work hard in an attempt to ‘pay God back’ for the salvation they’ve received as a free gift. We’ve seen how that can contribute to stress and overwork among mission workers, and we have considered how the Protestant Work Ethic might have affected our interpretation of the Parable of the Talents. Today I’ d like to look at how it might affect our attitude towards prayer.

Despite what Jesus taught us about prayer, it can very easily become an exercise in works rather than faith. We can fall into the temptation of thinking that by making our prayers longer, more verbose, louder, or emotionally more intense, they somehow work better. They may work even better if they are accompanied by fasting, or getting up early. These days we find that wearing sackcloth or beating ourselves is a little too uncomfortable, but we still buy into the same principle: we can make prayer more effective by working harder at it.

Jesus taught us that this is manifestly not the case. He told us not to be like unbelievers who suppose we will be heard for our many words (Matthew 6:7). He clearly said that God is not like the judge who answered a widow’s pleas only because she nagged him till he got fed up with her (Luke 18:1-8). He compared God to a loving father who delights in giving good things to his children (Matthew 7:11).

What does that look like in practice? It means having a relationship with God. It means coming as a little child, unencumbered by doubt or unbelief. We ask daddy for what we want because we know he cares for us. Sometimes daddy says no, because he knows it’s not good for us, or because he’s got other plans.

Some of the most effective prayers in the Bible have been the simplest. Physical healing in response to a simple expression of trust: “Lord, you can make me clean, if you want to.” (Matthew 8:2) Salvation effected not by a complex statement of faith but a simple statement of trust: “Jesus, remember me when you come into your Kingdom.” (Luke 23:42).

These Biblical examples continue to this day. I have seen God provide miraculous healing in response to a simple request: “Father, please heal this woman. Amen”. Once in Zambia I spend half an hour trying in vain to start a car which had an electrical fault. At the end of this time the Zambian pastor who was travelling with me had finished speaking to the assembled villagers, got into the car, slapped his hand on the dashboard and simply said “Father, we need this car to start NOW!” It started first time.

Effective prayer is simple prayer. Just ask. If you don’t get the answer you want, don’t nag God. Assume God has given you the answer he wants, and learn to live with the situation God has put you in. Sometimes the answer is not a change of circumstances, but a change of heart in the midst of those circumstances.

Exactly 100 years ago today, Britain entered the First World War. All year there have been documentaries, dramatisations and memorials, and no doubt these will continue. Much has been reported about the military, political and social consequences of the war, but few commentators will have discussed the theological outcomes.

The outbreak of war brought to a close an unprecedented period of peace in western Europe – La Belle Epoque – and was the first pan-European war since the end of the Napoleonic wars 99 years earlier. During the 19th century a belief in universal progress had emerged. People prospered, and science, technology, medicine and industry advanced. This high point of modernism fostered a belief that given enough time and money all humanity’s problems would ultimately be solved.

World War I blew a Dreadnought-sized hole in this optimistic outlook. As the realisation began to dawn that the old world had been blown away by the war, and that killing millions of brave people in battle was not a glorious sacrifice but a tragic mistake, people began to realise that all technology had brought them was a way to kill each other more rapidly and effectively. During the war, 8 million people died and 37 million were injured making it one of history’s worst conflicts. Small wonder then that the 20th century turned out to be the bloodiest in human history – so far.

Martin Heidegger (1889-1976)

This crisis of belief took hold first in artistic and philosophical circles. War poets became celebrated as contemporary prophets rather than vilified for their lack of patriotism. Within a decade of the end of the war, Martin Heidegger was teaching nihilism in German universities. A generation later existentialism emerged. God was, in philosophical terms, well and truly dead. It takes a few generations for new ideas to permeate society, so the soldiers who had endured so much trauma and suffering during the war did not immediately stop attending church services, though privately their trust in God may have been shattered. But their grandchildren, in the 60s, led the exodus from churches. Established religion began to lose its grip on society as people abandoned any pretence of a belief in God. Churches closed down, and their buildings were converted into bars, apartments and gurdwaras. People believed Christianity was finished.

Ironically, the children of that generation took a different approach. Many of them realised that in abandoning organised religion, their parents had also surrendered any belief in spirituality. Recognising that humanity has spiritual needs, some of them began searching for meaning in esoteric religions, paganism and New Age beliefs. Turning their backs on the discredited scientific materialism of their forebears, they were free to embrace belief.

Young people at the Christian festival Soul Survivor

Their children, Generation Y, has become western Europe’s first largely unchurched generation since the start of the Dark Ages. They are the first European generation in 1500 years who have absolutely no understanding of Christianity, no knowledge of biblical stories, and no awareness of the Lord’s Prayer or the Ten Commandments. Paradoxically they are also history’s most open generation to Christianity. With none of the disillusion of their parents and grandparents, or the preconceptions of their forebearss who thought Christianity had failed, they are willing to explore faith, spirituality and belief. To them, Christianity is one facet of that exploration, and they have no prejudices against it. Small wonder then that the church once again is starting to grow, as a new generation turns to Jesus in increasing numbers.

A century on from the most destructive conflict in European history, the European church is just beginning to recover.

Early in the 1900s, the German sociologist Max Weber (1864-1920) was pondering why some European countries had evolved into industrial powerhouses while others still had largely agrarian economies. He realised that the former group were the Protestant countries of northern Europe, while the latter group largely comprised the Mediterranean and Balkan countries where the predominant denomination was either Roman Catholic or Orthodox. He concluded that some aspect of Protestantism must be responsible for industrialisation, and the idea of the Protestant Work Ethic was born. Weber concluded that the teaching of the protestant reformers, reinforced by later writers like Benjamin “time is money” Franklin, placed an ethical value on hard work, diligence and frugality as the outward evidence of salvation. The negative value Protestants placed on ostentation meant that many of those who had wealth, particularly the non-conformists, re-invested it rather than spent it, resulting in the build up of capital and the start of capitalism.

Much discussed and frequently discredited, particularly with the decline of organised religion in Europe (see next week’s blog), the PWE has been nevertheless an interesting indicator of an economic dividing line across Europe which continues to this day. As a current example, what do the countries which suffered most in the Eurozone crisis have in common? They’re all in the non-protestant group: Ireland, Portugal, Italy, Spain, Cyprus and Greece. Or, as a more irreverent commentator put it, they’re countries where people work for less than 20 hours a week.

(with acknowledgements to Rob Cottingham)

That commentator’s corollary was that in the Protestant countries, we live for less than 20 hours a week. And that is a perceptive observation. Because the PWE means that people in the protestant countries, even those who are not active believers, unwittingly subscribe to the view that work is a moral imperative, that one ought to work, and work hard, to use the gifts that God has given us wisely. We have even interpreted the parable of the talents to reinforce this view, and we will comment on that in a blog in two weeks’ time.

The PWE is still alive and kicking in the western church in the form of hard work and responsibility. It seems that Christians today in the west, while on one level fully buying into the idea that our salvation is a free gift of grace which we can do nothing to earn, spend the rest of their lives working hard for God to pay off the loan which they’ve taken out. This creates in us the drive to continue serving even when overwork is squeezing the life out of us.

Souce: (www.sxc.hu)

Mission workers often typify this situation. Overworked into a joyless drudgery, they continue to drive themselves dutifully while drying up on the inside. They call it ‘laying down their lives’. But it is in many situations an unnecessary and unrequired sacrifice. Syzygy believes that the PWE has contributed significantly to the overwork and stress that cripples mission workers, leading to burnout. They carry the weight of their responsibility heavily, and feel guiltyif they stop to enjoy themselves.

One of the questions that we at Syzygy frequently ask mission workers is:

Would God love you any less if you never did anything for God again?

The answer, of course, is always no. So why do we live our lives as if our salvation depended on our works alone? Max Weber knows.

Other blogs in our mini-series on the Protestant Work Ethic cover issues such as:

England has a reputation abroad for being an unnecessarily moist country. Yet in some countries moisture is welcomed. I have been in Africa when the rains break, and seen people stop their cars and get out and dance in the puddles because they’re so glad it’s raining. That wouldn’t happen in Manchester. Where people are still in touch with their farming communities, they recognise the need for rain. No rain, no food. So they are grateful for the rain.

It’s the same in the Bible. Rain is generally used as a sign of God’s blessing (except of course, in the Flood). It’s part of the covenant with Israel that if the people obey God, the rain will come (Leviticus 26:3-4). When they don’t, it doesn’t. And if you’ve ever been to Israel, you’ll know the value of rain. It’s a dry land where every drop is cherished and irrigation systems are carefully designed to use no more water than is absolutely necessary. Likewise the withholding of rain is a sign of God’s judgement (e.g. 1 Kings 16:29-18:1), and clouds without rain are the ultimate picture of disappointment (Proverbs 25:14).

The English don’t like the rain. Where we live, it’s usually cold, insipid and persistent, and it interferes with the cricket. Unlike tropical countries, where there’s a regular cloudburst which clears up quickly, here it can go on dribbling for days with barely a centimetre falling. Sometimes it’s even hard to know whether rain is falling or whether the air is just full of damp. The moisture nags its way through our clothing and into our bones. The only thing we enjoy about it is that it gives us something to moan about.

This year the English have had a lot to moan about. Having just endured the wettest spring since records began, the whingeing Poms have had a lot of practice. We’ve moaned about the weather so much that we’re now even moaning about people who moan about the weather. How does this square with St Paul’s injunction to the Thessalonians to “give thanks in all circumstances” (1 Thessalonians 5:18)?

Surely we should be cultivating an attitude of thankfulness even when we’re cold and clammy and our barbecue has just been cancelled. Can we here in England be thankful that we live in a country where the grass is green and we can turn on a tap without wondering whether water is going to come out of it?

We who are mission workers have many opportunities to moan. We struggle with intermittent electricity and water supplies, the challenges of bureaucracy, the dangers of travelling, setbacks in our ministries and so much more. A closer inspection of what Paul wrote reminds us that we’re not giving thanks for the circumstances, but we’re remaining thankful despite them. The early church did not give thanks because they were persecuted, but because they had “been considered worthy” of suffering for Jesus. James is no masochist when he tells us to count it ‘pure joy’ when we have trials – he’s encouraging us to look beyond the trials to the perfection that lies beyond (James 1:2-4).

Let us lift our eyes above our immediate troubles and give thanks to God for all that he has done in our lives.

Today is St Patrick’s Day. A visitor to this planet could be forgiven for thinking Patrick is the patron saint of green wigs and black beer, but the Irish national festivities bring colour to a celebration of the life and work of a highly influential missionary without whom the history of Europe might have been very different.

Little remains in verifiable fact about Patrick’s life. He was born in late fourth century in Britain in the dying days of the Roman Empire, though the date and location are unclear. Even his given name is uncertain – Patrick may actually be a nickname given him by his captors – ‘posh kid’ – as in the Roman Empire a patricius was the opposite of a ‘pleb’, a commoner. Nearly all of what we know about him comes from two documents which are believed to have been written by him, one a ‘confession’ which was written towards the end of his life.

Despite this, modern mission workers can draw inspiration from this brave man who was so used by God:

Cross-cultural mission. One legend is that Patrick used the shamrock as a means of explaining the Trinity, its three-lobed leaves representing the godhead with each lobe distinct but part of the whole. In fact, the shamrock was already a sacred symbol of rebirth in Ireland, and the Morrigan was portrayed as a ‘trinity’ of goddesses in pagan Irish religion. He picked up on features within Irish culture which would help him communicate his message.

The role of suffering in our lives. When he was 16, Patrick was captured by pirates and taken to Ireland where he was sold as a slave. He spent six years there before escaping and returning home. He later claimed that this experience was critical to his conversion to Christianity. Although he grew up in a Christian family, he had never personally accepted Christ. He felt that through his capture was God disciplining him for his lack of faith, and as a result he became a Christian while working as a shepherd.

A sense of calling. Having returned home, Patrick writes in his confession that he became a missionary in response to a vision calling him over to Ireland, rather like Paul’s Macedonian vision.

Perseverance in adversity. As a foreigner, Patrick did not enjoy the protection of Irish kings like some other British missionaries did. As such he knew beatings, imprisonment and theft. He also was accused of financial impropriety by other Christians, possibly jealous of his success, and he also felt lonely. He commented “How I would have loved to go to my country and my parents, and also to Gaul in order to visit the brethren and to see the face of the saints of my Lord! God knows that I much desired it but I am bound by the Spirit.”

Patrick planted churches, baptised thousands of converts, and as bishop appointed church officials, established councils, founded convents and monasteries, and laid the foundation for Christianity to take root in Ireland. He was also, notably, the first great celtic missionary, unlike others at the time who came out of a continental catholic background. As such he was the direct ancestor of that great missionary movement which came out of Ireland to take the gospel to the Scots and from there to the pagan Anglo-Saxons. And as we all know, the Irish missionaries didn’t stop there but went on to save the whole of Civilisation.

An interesting case came my way recently: a mission worker returning to the UK is unable to work due to ill health, and has been denied full Employment and Support Allowance due to not having maintained enough National Insurance Contributions (NICs) while serving abroad. This person commented to me:

Right now I’m feeling somewhat miffed that I wasn’t warned of this possible complication on my return should I need benefits.

The sadness of this case is that the mission worker had been paying NICs, but not the right class, and it would have been easy to make up the difference had this person realised. Which raises the point that churches, sending agencies and mission workers need to be aware that there are implications for failing to pay not only the correct amount of NICs, but also the right class, since there are four different types of NICs.

A quick recap: National Insurance Contributions were designed to be the method by which British citizens contribute towards the cost of a variety of forms of social security (e.g. state pension, the National Health Service, and financial support for the sick and unemployed). Failure to pay NICs can compromise or limit a citizen’s right to receive these services. Below is a table (copied from the HMRC website) indicating the different classes of NICs and what they entitle the contributor to:

Benefit

Class 1 – paid by employees

Class 2 – paid by self-employed people

Class 3 – paid by people who want to top up their contributions

Basic State Pension

Yes

Yes

Yes

Additional State Pension

Yes

No

No

Contribution-based Jobseeker’s Allowance

Yes

No (except for volunteer development workers employed abroad)

No

Contribution-based Employment and Support Allowance

Yes

Yes

No

Maternity Allowance

Yes

Yes

No

Bereavement benefits

Yes

Yes

Yes

(Class 4 National Insurance Contributions – paid by some self-employed people – don’t count towards any state benefits.)

NICs are notoriously complicated and we can give no more than an overview here, while encouraging everyone to make sure they are paying the right amount and the right classes. We strongly suggest that everyone who has worked abroad should check exactly what your current entitlement to state pension is and what you need to do to preserve your pension rights. To do this you should arrange a pensions forecast. You can only do this while in the UK and you can find out about a pensions forecast here. If there is a shortfall in the contributions you have made to date, you can top them up.

With any other queries about your NICs and entitlement to benefits you should contact HMRC who have a specific unit for people working overseas. Click here for further details.

If you are fortunate enough to be involved in humanitarian or development work, and your sending agency or church has registered with HMRC, you may be entitled to make Voluntary Development Worker contributions, which are levied at a lower rate. Click here for further details.

It will also be useful to have your residency statusresolved as this can also affect rights to benefits. Many mission workers are keen to be classed as non-resident, but this is one situation in which it may be helpful to be resident!

It’s a while since we discussed TCKs, and since we reviewed reverse culture shock a few months ago, this might be a good opportunity to focus specifically on how this affects TCKs. TCKS are Third Culture Kids – people who spent a significant part of their formative years growing up in a culture which was not that of their parents. They don’t fully fit in either in their parents’ home country, or the country (or countries) in which they grew up, so they form their own third culture which features aspects of both. Where the parents are mission workers, they are also known as Mission Kids (MKs).

Among the many huge challenges facing TCKs is the question of where home is. They can often experience significant confusion over the issue, particularly when they’ve lived as mission kids in more than two countries. But they seldom agree with their parents that the original sending country is home. This complicates returning to the sending country, whether temporarily for home assignment or permanently, as in relocating for educational reasons.

Home… or away?

Parents can easily talk about this as ‘going home’, which it may well be for them, but for the children, it is more like going to a foreign country. They may be familiar with aspects of it but it is probably not home. They are leaving home! Their wider family in the sending country, and also in their ‘home’ church may reinforce this view, asking children who are already feeling lonely, bewildered and homesick how it feels to be ‘home’. It’s not surprising if they occasionally get a hostile response.

Recognising that any such transition is a huge challenge for young people is the first step in dealing with it. Some of our top tips for helping TCKs cope with this transition are:

ensure that the parents can spend more time than usual with their children, since they are a key point of stability in a different world;

connect with old friends back home through social media to maintain meaningful relationships;

bring with you favourite toys, furniture and food supplies so that you can continue to celebrate where you’ve come from;

meet with people from their host culture in the new country, and connect with other TCKs who have already made the transition;

continue to speak in the language of your host country to reinforce your connection with it;

take children and teens to Rekonnect – a summer camp specially designed for TCKs;

ensure that key features of life and culture in the new country are explained. Don’t take it for granted that TCKs know how to tie shoelaces or button a dufflecoat if they didn’t have shoes and coats as they grew up!

TCKs in Brazil – Pam and her four sisters

One of Syzygy’s trustees, Pam Serpell, herself a TCK who grew up in Brazil, wrote a dissertation on this subject for her degree, and has given us permission to publish it here. In her research she discovered that TCKs who reflected back on their experience of relocating to the UK used words like depressed, misunderstood, belittled, lonely, excluded, trapped and even suicidal. This will not come as a surprise to those who have already been through this transition, but indicates how seriously the challenges for TCKs need to be taken.

Pam also looked at what helped prepare the TCKs for the transition, supported them through it, and what else they thought might have helped. She clearly felt there is a need for sending agencies to do more to help prepare TCKs, perhaps through a formal orientation programme, and to support them through it. Fortunately, in the 10 years that have elapsed since she did her research, many agencies have made great progress in this area.

Yet despite the evident challenges involved in being a TCK, Pam concludes:

All the people who took part in my research expressed being grateful for their upbringing and the experiences they had in ‘growing up between worlds’ and I would encourage any TCK to concentrate on the benefits of their experience and look for the positives.

You can read a pdf of Pam’s dissertation here. As with all material on the Syzygy website, it is available for reuse where appropriate as long as the author receives due credit.

All material on this website (except where otherwise credited) is copyright Syzygy Missions Support Network 2009-2015.
It is freely available for reproduction for charitable purposes where Syzygy is credited. For commercial use please ask permission from info@syzygy.org.uk